Way back when, Emperor Zhuanxu put Nanzheng in charge of the heavens and Beizheng in charge of the earth. Then, under Tang, Yao, and Shun, the job stayed with Zhongli's descendants, right through the Xia and Shang dynasties. Therefore, the Zhongli family has been responsible for managing the affairs of heaven and earth for generations, followed by Cheng Boxiu. During the time of King Xuan of Zhou, the descendants of Zhongli lost this position and became the Sima clan. The Sima clan were the Zhou dynasty's official historians, generation after generation. Between King Hui of Zhou and King Xiang of Zhou, the Sima clan left the Zhou dynasty and went to the state of Jin. When the Jin army went over to Qin, so did the Sima clan, ending up in Shao Liang.
After the Sima clan left the Zhou dynasty for Jin, the family dispersed, with some in the state of Wei, some in the state of Zhao, and some in the state of Qin. In Wei, the Sima clan had a guy who was prime minister of Zhongshan. The Zhao Sima clan were known for their debating skills – Kuai Kui was one of them. In Qin, there was Sima Cuo, who had a famous debate with Zhang Yi. King Hui of Qin then sent him to conquer Shu, which he did, and stayed there as governor. Sima Cuo's grandson was named Sima Jin, who served under Lord Wu An Bai Qi. Shao Liang was later renamed Xia Yang. Sima Jin and Lord Wu An slaughtered the Zhao army at Changping. They got executed back home in Du You, and buried in Huachi.
Next came Sima Chang, who served as the iron official of the state of Qin during the reign of Qin Shi Huang. Kuai Kui's great-grandson, Sima Yang, was a general under Lord Wuxin, and attacked Chaoge. The other nobles made him King Yin. When the Han attacked Chu, Sima Yang switched sides and got Henei Commandery as his reward. His son, Sima Wuze, served as the magistrate of the Han dynasty. Sima Wuze's son, Sima Xi, rose to the rank of Wudafu, and after their deaths, they were buried at Gaomen. Finally, Sima Xi's son was named Sima Tan, who is my father, the Grand Historian.
My father, Sima Tan, studied astronomy in the capital of the Han Dynasty, learned the *Book of Changes* from Yang He, and studied Daoist theory from Huang Zi. During the reign of Emperor Han Wu, he served as an official but was frustrated by the scholars' lack of understanding and the prevailing confusion in their teachings. Therefore, he summarized the essentials of the six schools of thought and wrote:
As the *Book of Changes* says, "Although there are many different views in the world, ultimately they all lead to the same goal." The Yin-Yang school, Confucianism, Mohism, Legalism, and Daoism are all schools of thought trying to govern the world, but they differ in their methods; some are effective, while others are not.
In my observation, the Yin-Yang school's teachings are complicated and full of taboos, leaving one feeling stifled and anxious; however, their conclusions on the laws of the four seasons are absolutely indispensable.
Confucianism is profound but lacks essence, making it difficult to fully implement; however, their rules about the relationships between ruler and subject, father and son, and husband and wife are immutable.
Mohism advocates frugality, but it is hard to put their ideals into practice; however, their emphasis on strengthening the foundation and conserving resources must not be abandoned.
Legalism is strict and unfeeling; however, their regulations on the hierarchy between rulers and subjects cannot be altered.
The Logicians can make one overly focused on rhetoric, easily missing the point; however, their emphasis on the correspondence between name and reality must be carefully considered.
Daoism allows one to focus the mind and act naturally, meeting the needs of all things. It follows the laws of Yin and Yang, adopts the strengths of Confucianism and Mohism, absorbs the essence of Legalism and the Logicians, adapts to changing times, deals with various situations, establishes social norms, and handles all affairs. Its methods always worked; it's simple, effective, and gets the job done.
Confucians are a different story. They believe that the ruler sets the example for the whole country; the ruler leads, the subjects follow. As a result, the ruler is tired while the subjects are relaxed. They chase the Dao, but neglect strength and smarts, relying on clever tricks instead. Burning the candle at both ends will burn you out. If you're burned out, living forever is out of the question.
Yin Yang philosophy centers around the four seasons, the Eight Trigrams, the Twelve Degrees, and the Twenty-Four Solar Terms, all having corresponding rules and regulations. Follow the rules, you prosper; break them, and you'll likely fail, hence the constant anxiety. Spring brings growth, summer brings prosperity, autumn brings harvest, winter brings storage; this is the great law of nature. Ignore it, and you'll never amount to anything. You can't ignore the seasons.
Confucians adhere to the Six Classics as their standard. The Six Classics are a massive undertaking, taking generations to master. It's deep, but ultimately pointless; a lot of work for nothing. However, their rituals regarding the order of ruler and subject, father and son, husband and wife, and elders and juniors are such that even other schools of thought cannot change.
The Mohist School emphasizes the virtues of Yao and Shun, saying that their ideal lifestyle includes living in houses no higher than three feet, with only three steps leading up to them, roofs covered in thatch without trimming, and beams left unplaned. Meals are eaten in earthenware bowls, water is drunk from earthenware cups, and coarse grains and wild vegetables are common fare. In summer, they wear hemp clothing, and in winter, deer fur robes. After death, coffins are only three inches thick, and mourners do not wail excessively during funerals. The Mohists use these funeral customs as an example for everyone. If everyone followed these practices, there would be no distinctions of rank or status. However, times have changed, and practices naturally differ, hence the saying "it's hard to live that simply these days." In short, the emphasis is on hard work and saving money, so everyone has enough to eat and wear. This is the strength of the Mohist School, surpassing all other schools of thought.
The Legalist School treats everyone equally according to the law, disregarding family and social standing. This approach eliminates notions of family and hierarchy. While this method may solve immediate problems, it is not sustainable in the long run, hence the saying "it's too rigid and cold." However, if there's clear authority and everyone respects it, these principles cannot be changed by other schools of thought.
The School of Names focuses excessively on details, making it difficult for people to express their true thoughts. They focus only on literal meanings, neglecting human emotions and social intricacies, hence the saying "it stifles free expression." However, if they can achieve clear communication and organization, this aspect must be valued.
The Daoists talk about "wu wei" (non-action), yet this inaction is not inaction. In fact, it is very easy to achieve, but very difficult to understand when spoken. Their method is based on emptiness, working in accordance with nature. There are no fixed goals, no fixed forms, so they can understand the way things work. They do not precede all things, nor fall behind all things, so they can be in harmony with all things. Sometimes there are methods, sometimes there are no methods, adapting to the situation, sometimes with restraint, sometimes without. Therefore, it is said, "The wise person endures by adapting to change. Emptiness is the Dao's essence, and adaptation is the ruler's guide." The ministers collectively give advice, allowing each to clarify their own thoughts. "'端' (duān) means integrity, while '窾' (kuǐ) means hypocrisy." Not listening to "crooked" words, evil will not thrive, the wise and the mediocre will naturally be distinguished, and right and wrong will be clear. As long as you want to do something, there is nothing that cannot be accomplished. This is in line with the great Dao, unpredictable chaos. Achieving great success, yet remaining humble. When living, spirit is key; the body is the vehicle. Overworking mind and body leads to burnout and ultimately, death. The dead don't come back, and what's broken can't be fixed, so the sage attaches great importance to this. From this perspective, spirit is the foundation of life, and the body is the tool of life. Without first determining spirit and body, saying "I have a way to govern the world," how is that possible? Although the Imperial Historian is in charge of the Celestial Office, he does not govern the people. And his son? Sima Qian.
Sima Qian was very talented from a young age. By the age of ten, he could recite ancient texts. At twenty, he began traveling south, exploring the Yangtze and Huai River regions, climbing Mount Kuaiji, visiting the legendary cave of Yu the Great, and drifting down the Yuan and Xiang Rivers. He also journeyed north to the Wen and Si River basins, studying in the Qi and Lu regions, experiencing the legacy of Confucius, and practicing archery near Zou and Mount Yishan. During this time, he faced hardship and poverty in places like Poyang, Xue, and Pengcheng, before finally returning to his hometown after traversing the lands of Liang and Chu. Later, Sima Qian became a court official and was sent on a mission south of Ba and Shu. His journey took him as far as Qiong, Zuo, and Kunming, where he successfully completed his task and returned to report to the court. Sima Qian's early experiences greatly influenced his later work, shaping him into one of China's most renowned historians.
In this year, Emperor Wu of Han started a major program of enfeoffing princes. However, Sima Tan, the father of Sima Qian, was trapped in the Zhounan region and could not participate. He eventually died a sorrowful death. Sima Qian had returned to the capital on official business and saw his father's body in the Heluo region. Sima Tan held Sima Qian's hand and cried, saying, "Our Sima family has been the Grand Historian of the Zhou dynasty for generations, serving the court since the ancient times of Yu and Xia, in charge of the astronomical calendar. But as our family declined, will this heavy responsibility end with me? If you can take up my mantle as Grand Historian, then our family's glory can continue. The Emperor, inheriting a thousand years of imperial legacy, is undertaking the Fengshan sacrifice at Mount Tai, but I cannot participate; this is fate! After I die, you must become the Grand Historian and complete the historical book I wanted to write. Filial piety begins with serving parents, then serving the monarch, and ultimately achieving oneself. Let your name be passed down through the generations, shining brightly; this is the highest realm of filial piety. All people praise the Duke of Zhou because he can record the merits of King Wen and King Wu, promote the thoughts of King Wen, King Wu, and the Duke of Zhou, and trace back to Duke Liu, honoring Houji. After the reigns of Kings You and Li, the Mandate of Heaven was lost, and ritual and music fell into disarray. Confucius, by restoring ritual and music and compiling the Spring and Autumn Annals, set a standard for later scholars. Four hundred years had passed since Confucius received the Classic of Rites, and the incessant warring among the states had left a gap in the historical record. Now the Han Dynasty is rising, the world is unified, and many wise monarchs and loyal subjects have emerged. As the Grand Historian, I cannot record their deeds, which will lead to the loss of historical records in the world. I worry greatly about this; remember it well!" Sima Qian lay on the ground crying and said, "I am unworthy, but I will do my best to complete my father's unfinished career, faithfully record all the historical materials left by our ancestors, leaving nothing out."
Three years later, Sima Qian was appointed as the Imperial Historiographer, responsible for safeguarding the Historical Records and the ancient texts stored in the stone archives. Five years later, on the first day of the eleventh month of the first year of Taichu, at the winter solstice, Emperor Wu of Han changed the calendar, holding a grand sacrificial ceremony in the Mingtang, where all the gods were commemorated.
Sima Qian said, "My ancestors once said this: 'Five hundred years after the passing of Duke of Zhou, Confucius appeared. Five hundred years after the passing of Confucius until now, who will be able to inherit and promote Confucius' thoughts, correct the errors in the transmission of the Book of Changes (I Ching), continue the writing of the Spring and Autumn Annals, and promote the traditions of poetry, books, rites, and music?' That's exactly what it means! A junior like me couldn't possibly refuse!"
Sima Qian continued, saying that his ancestors' words were actually wondering whether, after Duke of Zhou and Confucius, five hundred years and another five hundred years later, there would be someone who could inherit and promote their thoughts and achievements. The question reflected his ancestors' hopes and anxieties for the future, and their reverence for the great thinkers of the past. Facing this question posed by his ancestors, Sima Qian did not back down but bravely took on the responsibility, ready to dedicate his life's energy to the study of history. Even as a junior, he felt compelled to undertake this great and challenging task.
Sima Qian was asked, "What was Confucius up to when he wrote the 'Spring and Autumn Annals'?" He replied, "I heard Dong Sheng say that during the Zhou Dynasty, the system of rites and music was in decline. Confucius served as a judge in the state of Lu, but the nobles ostracized him and the ministers obstructed him. Confucius knew that no one would listen to his words and that his proposals could not be implemented. Therefore, the 'Spring and Autumn Annals' covers a period of 242 years, and he used it as an example for the world, criticizing the emperor, condemning the nobles, and denouncing the ministers, ultimately aiming to restore proper governance." Confucius himself also said, "I think it is better to prove things through actions rather than just talking." The 'Spring and Autumn Annals' elucidate the governing ways of the emperors from the three dynasties, record various changes in human affairs, unravel mysteries, set the record straight, cut through confusion, praise good deeds, condemn evil deeds, promote the virtuous, denounce the unworthy, document the rise and fall of nations, preserve interrupted lineages, rectify faults, and revitalize neglected matters. These were all crucial aspects of good governance.
The *I Ching* explains the principles of yin and yang, the four seasons, and the five elements, so it's all about change; the *Book of Rites* lays down the rules of human relationships, so it’s good at practice; the *Classic of Documents* records the deeds of the ancient kings, so it’s good at governing the country; the *Book of Odes* is full of imagery of mountains, rivers, valleys, birds, animals, and plants, so it’s good at expressing emotions; the *Classic of Music* explains the use of music, so it’s good at harmony; the *Spring and Autumn Annals* shows you right from wrong, so it’s good at governing people. Therefore, it’s said that the *Book of Rites* regulates human behavior, the *Classic of Music* expresses harmonious feelings, the *Classic of Documents* records events, the *Book of Odes* expresses thoughts, the *I Ching* educates people, and the *Spring and Autumn Annals* clarifies righteousness. To put things right, there is nothing more appropriate than the *Spring and Autumn Annals*. The *Spring and Autumn Annals* consists of tens of thousands of words, showing the rise and fall of everything. It records the killings of thirty-six rulers, the destruction of fifty-two countries, and countless vassals fleeing and failing to protect their own states. The reason? They’d lost their fundamentals. Therefore, the *I Ching* says: "A difference of a hair will lead to a difference of a thousand miles." So, a subject killing his ruler, or a son his father – that doesn't happen overnight. It's a long time coming.
Therefore, when the ruler does not understand the *Chunqiu*, there will be bad actors spreading gossip without being noticed, and thieves causing chaos without realizing it. As a subject, one must also understand the *Chunqiu*, otherwise one will be inflexible and unable to adapt, and will not know how to respond to changes. Those who are rulers or fathers, if they do not grasp the principles of the *Chunqiu*, will definitely be labeled as the main culprits; those who are subjects or sons, if they do not understand these principles, will certainly be accused of treason or regicide, even facing death. In fact, when they commit these acts, they think they're right, but they don't understand the underlying principles; they just blindly believe in empty words and dare not refuse. If one does not understand the principles of propriety and righteousness, it will lead to rulers not acting like rulers, subjects not acting like subjects, fathers not acting like fathers, and sons not acting like sons. When rulers do not act like rulers, chaos will ensue; when subjects do not act like subjects, they will be executed; when fathers do not act like fathers, they will be immoral; when sons do not act like sons, they will be unfilial. These four behaviors are the gravest offenses in the world. They can only accept the blame for these serious crimes and dare not refuse. Therefore, the *Chunqiu* is the foundation of propriety and righteousness. Propriety prevents problems before they arise; laws punish those that already have.
Hu Sui pointed out, "At the time of Confucius, there were no wise rulers above and no opportunities for ambition below, so he wrote the *Chunqiu* to expound propriety and righteousness with subtle words, in line with the law of unifying the world. Now, Your Majesty is wise, you can work with peace of mind, everything is in place, everyone is in their place—what do you want to use to prove what you said?"
It's like Confucius wrote the *Chunqiu* to expound propriety and righteousness with subtle words in an era without wise rulers, hoping for peace throughout the world. And now, Your Majesty is wise, officials are doing their duties, and the world is peaceful—so, what's the point?
Sima Qian said, "No, no, it's not like that. The saying I heard from my ancestors is: Fu Xi was very virtuous and created the Eight Trigrams; the era of Yao and Shun was prosperous, recorded in the 'Book of Documents,' leading to a flourishing of ritual and music; the era of Tang and Wu thrived, and poets all praised it. The 'Spring and Autumn Annals' recorded the good aspects, criticized the bad aspects, inherited the morals of the three generations, and praised the Zhou dynasty—not just criticism and satire." Since the establishment of the Han dynasty, up to the current emperor, there have been many auspicious omens, the Fengshan ceremony has been held, the calendar has been changed, and new styles of clothing and headwear have been adopted, all in acceptance of the command of heaven. Blessings spread throughout the world, and numerous envoys from overseas have paid tribute. All officials and subjects are tirelessly praising the emperor's greatness, but still unable to fully express his achievements. "Failing to utilize talented individuals is a disgrace to those in power; the emperor is wise and virtuous, but his merits have not been widely publicized—this is the fault of officials. Furthermore, I once held the position of historian; if I do not record the emperor's greatness, do not document the deeds of meritorious families and talented individuals, then I would be gravely remiss in my duty to my ancestors! What I mean by 'telling stories' is to record and organize the historical record passed down through generations, not to create. If you compare me to Confucius writing the 'Spring and Autumn Annals,' then you are completely wrong." In short, the historian's duty is to record the Han dynasty's prosperity, the emperor's greatness, and the diligence of his officials. This is unlike Confucius, who wrote the 'Spring and Autumn Annals' out of disillusionment.
Then Sima Qian began to organize historical materials and chronologically compile his historical record. Seven years later, Sima Qian was imprisoned because of the Li Ling incident. He sighed and said, "This is my ruin! This is my ruin! My reputation is ruined; I can no longer serve the court!" He calmed down and thought carefully: "The hidden meanings in the classics are the author's expression of their aspirations. In the past, the imprisoned Xi Bo Hou penned the *Book of Changes*; Confucius, trapped in Chen Cai, wrote the *Spring and Autumn Annals*; Qu Yuan, in exile, composed the *Li Sao*; Zuo Qiuming, who lost his sight, authored the *Guoyu*; Sun Bin, crippled, wrote the *Art of War*; Lv Buwei, exiled to Shu, ensured that *Lv's Commentary* was passed down; Han Fei, imprisoned in the state of Qin, wrote *Difficulties of Speech* and *The Bitterness of Solitude*; the *Book of Songs* consists of three hundred poems, most of which were written by talented individuals to express their frustrations. These people all had pent-up emotions and could not achieve their ideals, so they recorded past events to warn future generations." Therefore, he finally completed his history, spanning from the Yellow Emperor to the mythical Linzhi beast, symbolizing the end of a dynasty. His life's work, therefore, served as both a testament to his ambition and a cautionary tale for posterity. Way back when, in the days of the Yellow Emperor, he governed the world according to the principles of heaven and earth. The four sages who came after also acted according to the rules, each with their own methods. Tang Yao abdicated in favor of Shun, and Yu Shun did not fight for power or profit. Their great achievements have been passed down to later generations. This is the first chapter of the *Biographies of the Five Emperors.* Next is the story of Great Yu; his water management achievements benefited all nine provinces, and his merits continued into the era of Tang Yao and Yu Shun, spreading blessings to future generations. But the reign of Xia Jie, marked by his decadent excesses, ultimately led to his downfall, and he was eventually driven to Mingtiao. Thus concludes the second chapter, the *Annals of Xia.*
Then came the Shang Dynasty, with Tang of Shang establishing the dynasty until Cheng Tang. Tai Jia spent time in self-reflection at the Tong Palace, and later his virtues flourished, with Wu Ding appointing Fu Shuo, who was honored as Gao Zong. But by the time of Di Xin, he indulged in excessive drinking and debauchery, and the other rulers no longer obeyed him. The third chapter of "Records of the Yin Dynasty" describes these events.
Next came the Zhou Dynasty, with Jixia rising, King Wen of Zhou having high moral character, and King Wu pacifying the world in the Battle of Muye. But with King You and King Li, they were tyrannical and led to the loss of Haojing for the Zhou Dynasty. Until King Nan of Zhou, Luo Yi fell into ruin, and the Zhou Dynasty declined completely. The fourth chapter of "Records of the Zhou Dynasty" details this.
The ancestor of the Qin Dynasty, Bo Yi, served under the great Yu in the past. Qin Mu Gong ruled justly, but unfortunately, after his death, Qin went through a turbulent period, even resorting to human sacrifice, as recorded in the poem "Yellow Bird." It was only under King Zhaoxiang that the Qin state began to rise. The fifth chapter of "Records of the Qin Dynasty" talks about these events.
After Qin Shi Huang unified the six states, he destroyed weapons, standardized weights and measures, declared himself emperor, and emphasized military strength. But his son Hu Hai was overthrown soon after. The sixth chapter of "Records of the First Emperor" covers this.
After the fall of the Qin Dynasty, chaos ensued, and heroes rebelled. Xiang Liang initiated the rebellion, and Xiang Yu succeeded him, killing the Qin general Zhang Han, saving the Zhao state, and gaining support from many feudal lords. Later, Xiang Yu killed the prince of Qin, betrayed King Huai of Chu, and he lost the Mandate of Heaven. The seventh chapter of "Records of Xiang Yu" tells this story.
Xiang Yu was too brutal, and Liu Bang, with his merits, rose up from Shu, pacified the Three Qins, killed Xiang Yu, unified the world, and implemented social reforms. The eighth chapter of "Records of Gaozu" describes this.
Emperor Hui of Han died early, and Empress Lu took power, showing favoritism towards the Lu clan, which made the vassals unhappy. Empress Lu also killed Lady Qi and her son, leading to suspicion among the court officials, and eventually the Lu clan faced retribution. The ninth chapter of "Records of Empress Lu" tells this story.
During the early Han Dynasty, there was a real mess with who got the throne next, but later Emperor Wen was enthroned, and things finally calmed down. Emperor Wen abolished corporal punishment, opened up the borders for trade, showed kindness to the people, and was therefore known as Emperor Taizong of Han. "Annals of Emperor Xiao Wen" Chapter Ten.
During the reign of Emperor Jing, the vassal states were getting above themselves and causing trouble, with the Kingdom of Wu being the first to rebel. The court sent troops to crush the Seven States' rebellion, and peace and prosperity were restored. "Annals of Emperor Xiao Jing" Chapter Eleven.
From the founding of the Han Dynasty by Emperor Gaozu to the Jianyuan era, five emperors reigned, defeating foreign invasions, improving the legal system internally, performing the Fengshan ceremony, a ritual showing Heaven's mandate, and changing the calendar and attire. For this reason, I wrote "Annals of the Present Emperor" as the first volume.
Regarding the three dynasties of Xia, Shang, and Zhou, it's all so long ago, it's hard to know what really happened, so I could only make educated guesses based on what little we know, thus I wrote "Genealogy of the Three Dynasties" as the second volume.
After King You and King Li of the Zhou Dynasty, the Zhou Dynasty declined, the vassal states held power, and lots of stuff from the Spring and Autumn period is lost to history. Based on historical records, we can see the rise and fall of the Five Hegemons. To show what happened when in the Zhou Dynasty, I wrote "Chronicle of the Twelve Vassal States" as the third volume.
After the Spring and Autumn period, powerful ministers were calling the shots, powerful vassal states fought each other, and finally the Qin state unified the country, wiping out the other states and taking over. For this reason, I wrote "Chronicle of the Six States" as the fourth volume.
The Qin Dynasty was brutal, leading to a rebellion by the Chu state, and Xiang Yu sparked further turmoil, but the Han Dynasty eventually pacified the realm. Over eight years, the country experienced three changes in rulers, with complex and ever-changing events. Therefore, I wrote it all down in detail in "Monthly Record of Qin and Chu" as the fifth volume.
From the establishment of the Han Dynasty to the Tai Chu era, during the hundred years, the vassal states were always merging and splitting, and the history books are a mess. Therefore, based on the clues of strength and weakness, I organized this history and wrote "Chronicle of the Vassal States Since the Rise of Han" as the sixth volume.
The achievements of Emperor Gaozu of Han were great, and his ministers also made significant contributions. He granted many titles to his meritorious subjects, passing down his blessings to future generations. However, some of these meritorious subjects perished for various reasons, leading to their ruin. Therefore, I have written "Chronicles of the Marquises and Dukes of Emperor Gaozu" as the seventh volume.
During the reigns of Emperor Hui and Emperor Jing of Han, I recorded the ranks and lands of those meritorious subjects and their descendants, compiling them into "Chronicles of the Marquises between Emperor Hui and Emperor Jing" as the eighth volume.
The Han Dynasty launched campaigns against the powerful Xiongnu in the north, pacified the fierce Yue tribes in the south, and also conquered other minority ethnic groups. These conquests are worth recording, so I have written "Chronicles of the Marquises since the Establishment of Jianyuan" as the ninth volume.
With the powerful vassals and the chaos of the Seven States' Rebellion, the imperial family had many descendants without titles and territories. In order to weaken the vassals, the policy of enfeoffment was implemented, gradually diminishing their power and consolidating the authority of the court. Therefore, I have written "Chronicles of the Princes and Marquises" as the tenth volume.
A country needs wise prime ministers and excellent generals who serve as role models for the people. Therefore, based on the famous generals and ministers since the founding of the Han Dynasty, I have recorded their merits and demerits, compiling them into "Chronicles of the Great Officials of the Han Dynasty" as the eleventh volume.
The ritual systems of the Xia, Shang, and Zhou dynasties have undergone changes over time, but the fundamental purpose is to reflect human nature and uphold the kingly ideal. Therefore, the ritual systems will be adjusted according to people's character and the changes of the times. I have summarized the changes in the ritual systems based on ancient and modern practices, writing "Book of Rites" as the twelfth volume.
Music is used to change customs and habits. Ever since the rise of Ya music and Song music, the music of Zheng and Wei has been popular. The popularity of Zheng and Wei music has a long history. When people feel detached from the world, they will long for simpler times. Based on the books of music theory, I have described ancient music systems and compiled them into "Book of Music," which is the second part.
A strong military makes a strong country; strong morals make a strong country. That's why the Yellow Emperor, Tang, and King Wu thrived, and why Jie, Zhou, and Qin's Second Emperor went down in flames. Shouldn't we be cautious? Military strategy's been around forever. Guys like Taigong, Sun Tzu, Wu Qi, and Wang Zi built on it, making it relevant to the times. I have written "The Book of Laws," which is the third chapter.
Laws handle the yin stuff and manage the yang stuff, and calendars do the opposite. Laws and calendars govern each other, time is pressing, and there is no room for slack. Those five different calendar systems? Only the Taichu calendar got it right. I have written "The Book of Calendars," which is the fourth chapter.
Most books on weather and stars are full of bogus fortune-telling; I checked them out and found they were way off. I have collected various theories, verified them based on the movement of celestial phenomena, and written "The Book of Celestial Officials," which is the fifth chapter.
The emperor's coronation ceremony—a rare event—brings out all the spirits. I traced the origin of the Enthronement Ceremony, described the rituals of worshipping gods and famous mountains and rivers, and wrote "The Book of Enthronement," which is the sixth chapter.
Yu cleaned up the rivers, which stabilized the Nine Provinces. Think flood control, dredging, the whole shebang. I have written "The Book of Rivers and Canals," which is the seventh chapter.
Money makes farming and business easier, but if you get too focused on fancy stuff and profits, you lose sight of the big picture. I have written "The Book of Equilibrium" to observe changes in the situation, which is the eighth chapter.
Tai Bo fled to the barbarian lands around the Jianghuai River to avoid the throne, leading to the rise of King Wen and King Wu, which was the achievement of Duke Danfu. King Helü killed Liao and conquered Chu; Fu Chai defeated the state of Qi, and Wu Zixu was executed by being sewn into a leather sack and thrown into the river; Bo Pi allied himself with Yue, and the state of Wu was eventually destroyed. I praise Tai Bo's humility and wrote "The Wu Family Story," which is the first chapter.
Shen Sheng and Lv Shang were both wronged; Jiang Shang (Tai Gong Wang) started off in a humble position, and eventually became a retainer of King Wen, becoming the teacher of King Wen and King Wu. His achievements surpassed all the ministers, but he was ousted during the reign of King You; he grew old and eventually passed away in Yingqiu. His loyalty to the Ke alliance ensured that Duke Huan of Qi flourished, holding nine hegemonic meetings and establishing a prominent hegemony. The Tian and Kan clans vied for power, leading to the destruction of the Jiang dynasty in Qi. I praise Tai Gong's strategy and wrote "The Story of Tai Gong Wang," which is the second chapter.
The Duke of Zhou assisted King Cheng, and all the vassals submitted to the Zhou dynasty. How did things go under Dukes Yin and Huan? The Three Huan clans fought for power, leading to the decline of the state of Lu. I praise the achievements of the Duke of Zhou and wrote "The Story of the Duke of Zhou," which is the third chapter.
King Wu defeated King Zhou of Shang, but soon after he died, and the world was not yet completely stable. King Cheng was still young, and Guan Shu and Cai Shu suspected him, while the Huaiyi region also rose up in rebellion. At this time, the Duke of Shao stabilized the royal family and pacified the rebellion in the east with his virtue. King Kui of Yan gave up the throne to his son, but it resulted in chaos. This reminded me of that poem about the Gan Tang tree, so I wrote "The Yan Family Story"—that's chapter four.
Guan Shu and Cai Shu helped Wu Geng, wanting to revive the old Shang Dynasty; when Cheng Wang assumed power, these two uncles were excluded from the sacrifices. They killed the nobles of the Shang Dynasty, and Zhou Gong called a council for this. Da Ren had ten sons, and this strengthened the Zhou Dynasty. Guan Shu and Cai Shu later regretted it. I wrote the fifth chapter of *The Lineage of Guan and Cai* to narrate this.
The lineage continued through generations, and Shun and Yu are good examples; as long as there are virtues, the country can prosper, and the descendants can also flourish. Those honored with sacrifices include the Zhou, Chen, and Qi kingdoms; the Chu kingdom eventually perished. But after the Tian clan seized power in Qi, what became of Emperor Shun's descendants? I wrote the sixth chapter of *The Lineage of Chen and Qi*.
The Zhou Dynasty integrated the remaining population of the Yin and Shang Dynasties, and Shu Yu was enfeoffed in the Tang region, establishing the ancestor of the Jin Kingdom. The Shen Kingdom was destroyed for participating in the rebellion against the Shang Dynasty, and wine vessels bear record of this event. After the establishment of the Wei Kingdom, it experienced constant turmoil. Nan Zi of the Wei Kingdom harbored animosity toward Kuai Kui, leading the father and son to change their names. The national strength of the Zhou Dynasty weakened, and during the Warring States period, the vassal states became strong. The Wei Kingdom, weakened by its small size and limited resources, was eventually destroyed. Reading the *Kang Gao* deeply moved me, so I wrote the seventh chapter of *The Wei Family*.
Alas, Ji Zi! Ji Zi! Your outspokenness went unheeded, and you were reduced to slavery. After Wu Geng died, the Zhou Dynasty enfeoffed Wei Zi in Song. Duke Xiang of Song died in battle at the Battle of Hongshui; what did the gentlemen think of him? Duke Jing of Song was humble and virtuous, and his virtue was such that even Venus seemed to move backward. Song Ti Cheng's tyranny and injustice led to the Song Kingdom's demise. I read the story of Wei Zi asking the Grand Preceptor and wrote the eighth chapter of *The Song Family*.
After King Wu died, Shu Yu was granted the Tang lands and established the state of Jin. Critics faulted his choice of name, ultimately leading to the assassination of Duke Wu. Li Ji's machinations caused chaos in the state of Jin for five generations; during his exile, Chong Er endured hardships and eventually achieved hegemony. The six powerful ministers of Jin held power, leading to the decline of the state. Inspired by the story of Duke Wen's jade cup, I wrote the ninth chapter of "The History of Jin."
Chong Li began this role, which was then inherited by Wu Hui; during the late Yin and Shang dynasties, Zhou Zi managed this position. During the Zhou dynasty, Xiong Yi was appointed, and Xiong Qu inherited his role. The wise King Zhuang of Chu restored Chen; he pardoned Zheng's ruler, returned victorious, and Hua Yuan distinguished himself. King Huai of Chu's death in exile led to the deaths of Jufan and Qu Yuan in Lanling; King Huai of Chu was a sucker for flattery and readily believed slander, ultimately leading to the destruction of Chu by the state of Qin. After reading about King Zhuang of Chu's righteous deeds, I wrote the tenth chapter of "The History of Chu."
Shao Kang's son, exiled to the South Sea, lived among turtles and eels, tattooed and shorn. He protected the dykes and performed sacrifices to Dayu. Goujian was trapped, so he relied on Fan Li and Wen Zhong. I admire Goujian, the barbarian king who, through self-cultivation, destroyed Wu and upheld Zhou's authority, so I wrote the chapter on "King Goujian of Yue" as the eleventh chapter.
Next is the history of the state of Zheng. Duke Huan fought in the east, and the Grand Historian was incompetent. When they invaded Zhou territory, the court ministers were in discussion. Jie Zhong sought to unite the vassals, but Zheng remained stagnant. Zichan was very righteous, praised by later generations for his wisdom. Later, the Three Jin attacked, forcing Zheng to seek refuge with Han. The author admired Duke Li of Zheng for accepting King Hui's help, so I wrote "The History of Zheng" as the twelfth chapter.
The Zhao state, descended from a long line of skilled charioteers, inherited the family business, served King Wen, and showed deference to King Zhou, eventually becoming a minister of the Jin state. Later, when Jin Xiangzi was wronged, he apprehended Zhibo. Bound and imprisoned, Zhibo ultimately starved to death. King Jin took it out on those treacherous officials, and the good generals were all pushed aside. Shang Yang's success in quelling the rebellion of the Zhou Dynasty impressed the author, who wrote "The Zhao Family," placing it thirteenth.
The ancestors of the Wei state were Bi Wan, made marquis of Wei, as predicted by the diviners. Later, they killed Duke Ganhou in Jiangdi, which pacified the Rongdi. Marquis Wen was a man of justice, and Zixia was his teacher. King Hui was a proud and arrogant man, leading to attacks from the states of Qi and Qin. He later grew distrustful of Lord Xinling, causing the vassals to withdraw their troops. Eventually, Wei lost Daliang, and the king had to seek help from others. The author admired Marquis Wu of Wei for assisting Duke Wen of Jin in dominating, so he wrote "The Wei Family," placing it fourteenth.
Han Jue was renowned for his virtue, while Zhao Wu prospered. They stepped into the void left by the defunct royal family, supported the deposed monarch, and were respected by the people of Jin. Duke Zhao was once illustrious, and Shenzi was his teacher. Later, because he was overly suspicious and distrustful of others, they were attacked by the state of Qin. The author admired Han Jue for assisting Jin and supporting the Zhou monarch, so he wrote "The Han Family," placing it fifteenth.
The founder of the Tian clan, Wanzi, fled to Qi seeking refuge from disaster, secretly building their power base for five generations, and was praised by the people of Qi. After Chengzi took power, Tian He was appointed as a marquis. King Qi became suspicious and moved them to Gongdi. The author admired the Tian clan's Lords Wei and Xuan. Their ability to maintain dominance over the Zhou Dynasty during a period of upheaval particularly impressed him, so he wrote "The Tian Jingzhong Family," placing it sixteenth.
After the decline of the Zhou Dynasty, the warlords did their own thing. Confucius, seeing the decay of rituals and music, was very sorrowful and thus devoted himself to trying to bring order back to the chaos. His writings and speeches established rituals and regulations for the world, passing down the norms of the six arts to future generations. Therefore, "Confucius's Story" was written and placed seventeenth.
The Xia, Shang, Zhou, and Qin dynasties all came to an end. Why? Because they screwed themselves over! Xia Jie and Shang Zhou Wang didn't play by the rules, which led to King Tang and King Wu overthrowing them. The Zhou Dynasty also went astray, resulting in the chaotic era of the Spring and Autumn Period and the Warring States Period. The Qin Dynasty, in particular, botched their politics, leading to Chen Sheng and Wu Guang rising up in rebellion, with various feudal lords rebelling one after another, like a wildfire that caused a total wipeout of the Qin Dynasty. In the end, Chen Sheng's uprising was the beginning of the great chaos in the world. "Chen Sheng's Story" covers all this, as the eighteenth chapter.
Chenggao Terrace was originally built by the Bo family. Later, as the Bo family declined, the Dou family rose to power and made Chenggao Terrace even more magnificent. Li Ji gained favor, and the Wang family also prospered. Empress Chen was too arrogant, and as a result, she helped her son ascend to the position of crown prince. Ah, these powerful families all have their own calculations! The nineteenth chapter, "The Powerful Families' Story," covers all this.
The Han Dynasty outsmarted Chu's Xiang Liang. The Chu State, underestimating the Han and rushing in headfirst, appointed his brother as the King of Chu and established the capital in Pengcheng, hoping to enhance the power of the Huai River and Si River basins, but instead became a vassal of the Han Dynasty. King Wu of Chu was a party animal, but fortunately, his son Liu Jia succeeded to the throne, preventing the complete downfall of the Chu State. The twentieth chapter, "King Yuan of Chu's Story," covers all this.
Liu Jia and his brothers initially followed Liu Bang to build the empire, but later faced a series of setbacks that caused them to lose Jingzhou and Wudi. Liu Jia then became king of Langye, and after that, he went to the state of Qi and never came back. Eventually, he went to Guanzhong and was appointed as the King of Yan by Emperor Wen of Han. While the country was still unstable, Liu Jia and his family members became vassals of the Han Dynasty. The 21st chapter of "The Families of Jing and Yan" tells their story. In short, Liu Jia's life was a whirlwind of political maneuvering and shifting allegiances.
During the peaceful times, the relatives of the Han Dynasty dwindled significantly. King Hui was a real powerhouse in his youth, guarding the east. Unfortunately, his son, King Ai, was a real handful and angered the overbearing Lü clan, who made life miserable in the capital. As a result, King Ai lived a life of debauchery and was ultimately killed by the Lü clan. The 22nd chapter of "The Family of King Dao Hui of Qi" tells this story. In summary, the downfall of King Ai was a tragic consequence of his excesses and the Lü clan's dominance.
The Chu army besieged Xingyang for a full three years! Xiao He pacified the people in Shanxi, transported grain, and ensured sufficient supplies at the front line, keeping the people loyal to the Han and away from the Chu. The 23rd chapter of "The Family of Xiao, Marquis of Wen" recounts Xiao He's achievements. In essence, Xiao He's efforts were crucial in maintaining support for the Han during a critical period.
Cao Shen succeeded Xiao He as Prime Minister, continuing his policies with little change and keeping the people happy and secure. He achieved amazing things but never bragged about himself. The 24th chapter of "The Family of Cao, Marquis of Wen" tells his story. In short, Cao Shen's humility and effectiveness solidified the Han's stability.
Zhang Liang was truly a brilliant strategist! He called the shots from afar, never one for the limelight, but managed to resolve difficult matters and turn small tasks into great accomplishments. The 25th chapter of "The Family of Marquis of Liu" is about him. In summary, Zhang Liang's strategic mind was vital for the Han's success.
The Han Dynasty employed six ingenious strategies, and all the feudal lords submitted. Chen Ping pacified the chaos caused by the Lü clan, saving the Han Dynasty. The 26th chapter of "The Family of Prime Minister Chen" describes his achievements. In conclusion, Chen Ping's actions were instrumental in safeguarding the Han's legacy.
First, the Zhu family wanted to weaken the power of the capital city and plotted mischief, but Zhou Bo successfully counterattacked them with his wisdom and influence. The armies of Wu and Chu, with Zhou Yafu stationed in Changyi, employed strategies to restrain the two states of Qi and Zhao, and then entrusted the management of Liang to others. This is the content of the 27th section of "The House of Jiang Marquis."
Next, the seven states rebelled, the capital was surrounded on all sides, and only Liang resisted foreign enemies. Although King Xiaowang of Liang prided himself on his reputation and was very proud, he nearly brought disaster upon himself. However, because he successfully resisted the Wu and Chu coalition forces, Sima Qian wrote the 28th section of "The Biography of King Xiaowang of Liang" to describe him.
Then, the five princes of the Han Dynasty had harmonious relations with each other, and the princes were each in their own positions, with few instances of overstepping among them. This is the content of the 29th section of "Biographies of the Five Imperial Clans."
After that, Sima Qian wrote the 30th section of "The Three Kings' Biographies," which records the civil and military achievements of these three princes and is masterfully written.
Then, Sima Qian wrote the first section of "The Biography of Boyi," telling the story of Boyi and Shuqi, who starved to death rather than eat the food of the Zhou Dynasty to uphold justice during a time of upheaval; their actions moved people throughout the world.
Next is the second section of "The Biography of Guan Yan," comparing and contrasting Yanzi and Yiwu. Yanzi lived a simple life, while Yiwu was extravagant and indulged in pleasure; Duke Huan of Qi dominated, while Duke Jing of Qi took the governance of the country as his own responsibility.
Next is the third section of "The Biography of Laozi and Han Fei," which explains that Laozi advocated governing through non-interference and maintaining peace and quiet, while Han Fei advocated handling affairs according to actual circumstances and following legal principles.
Next is the fourth section of "The Biography of Sima Rangju," which explains that kings have always attached importance to military systems, and Sima Rangju was able to implement these systems effectively.
Finally, the fifth section of "The Biography of Sunzi and Wu Qi" mentions that without sincerity, integrity, benevolence, and courage, one cannot lead troops into battle. It discusses military strategy in accordance with the Dao, emphasizing the importance of internal self-cultivation and external adaptability; they are worthy role models.
Next is "Biography of Wu Zixu," the sixth chapter, which tells the story of Wu Yuan being framed by a corrupt minister, implicating his father. Later, Wu Yuan avenged his father and then fled to the state of Wu.
Next is "Biographies of Confucius' Disciples," the seventh chapter, which describes how Confucius' students carried on his legacy, spread Confucian thought, and became generations of teachers promoting kindness and justice.
Following that is "Biography of Lord Shang," the eighth chapter, which narrates how Shang Yang left the state of Wei for the state of Qin, implemented reforms, and made King Xiao of Qin powerful, with future generations following his laws.
Next is "Biography of Su Qin," the ninth chapter, which tells how all the states feared the strength of Qin, but Su Qin was able to unite six states to resist Qin's aggression, curbing Qin's ambition.
Then comes "Biography of Zhang Yi," the tenth chapter, which describes how, despite the six states uniting, Zhang Yi used his silver tongue to break up the alliance.
Following is "Biography of Chuli and Gan Mao," the eleventh chapter, which explains how Qin conquered its eastern neighbors and defeated rival states due to the strategies of Chuli and Gan Mao.
Lastly, "Biography of Rang Hou," the twelfth chapter, describes Wei Ran's accomplishments, who conquered cities, surrounded Daliang, forcing the rival states to submit to Qin.
Firstly, he wrote "Biographies of Bai Qi and Wang Jian," detailing Bai Qi's southern and northern campaigns, including the Battle of Changping, the siege of Handan, and the annihilation of Chu and Zhao, all due to Wang Jian's strategic planning.
Next, this chapter focuses on Mengzi and Xunzi, who collected and organized Confucian and Mohist texts, explaining the rules and systems of proper conduct, criticizing King Hui's shortsightedness, and summarizing the rise and fall of dynasties.
Then, "Biography of Lord Mengchang" tells of how Lord Mengchang was known for his hospitality, attracting many talented people, with many scholars flocking to him while defending Qi from Chu and Wei.
Next is "The Biographies of Lord Pingyuan and Yu Qing," which records how Lord Pingyuan used his relationship with Feng Ting to help him revive and regain the recognition of the vassals, similar to how the Chu State saved Handan in the past. Following that is "Biography of the Prince of Wei," which mentions that only Lord Xinling prioritized helping the poor over his own wealth and ensured that competent people were respected, even by those less deserving. "Biography of Lord Chunshen" tells the story of Lord Chunshen Huang Xie, who sacrificed himself for the ruler and ultimately outmaneuvered the powerful Qin State, causing scholars who traveled to various countries to seek refuge in the Chu State, demonstrating Huang Xie's loyalty and righteousness. "Biography of Fan Sui and Cai Ze" records the stories of Fan Sui and Cai Ze, who endured insults from the Wei and Qi States but commanded respect in front of the powerful Qin State, promoting capable individuals and humbly accepting their positions. "Biography of Yue Yi" narrates the story of Yue Yi, who avenged the weak Yan State against the strong Qin State by uniting the armies of five countries, erasing the stain on his predecessor's honor. "Biography of Lian Po and Lin Xiangru" describes Lian Po and Lin Xiangru, who firmly believed in the strength of the Qin State but showed deference to those of integrity, serving their ruler wholeheartedly and earning the respect of the vassals. "Biography of Tian Dan" records the story of Tian Dan, who defeated the marauders, specifically the Qin army under the command of the Qin general Qi Jie, with the army of Jimo and saved the state of Qi after King Min of Qi fled to Judi after losing Linzi. "Biography of Lu Zhonglian and Zou Yang" tells the stories of Lu Zhonglian and Zou Yang, who skillfully used strategies to resolve crises and expressed their ambitions, unconcerned with titles and honors. "Biography of Qu Yuan and Jia Yi" narrates the stories of Qu Yuan and Jia Yi, who offered criticism and advice through their writing, supporting their arguments with examples, similar to Qu Yuan's "Li Sao." "Biography of Lv Buwei" tells the story of Lv Buwei, who contacted Chu State and attracted scholars from other states to serve Qin.
"Records of Assassins" recounts Cao Mo's assassination of Qi's Duke Huan, Lu regaining its land, and Qi keeping its promises; Yu Rang was utterly loyal.
Next, "The Biography of Li Si" states that Li Si was able to understand the intentions of the King of Qin, worked with the King of Qin, seizing opportunities as they arose, and ultimately unified the country, which can be said to be the peak of his strategies.
First, Meng Tian expanded Qin's territory, defeated the Xiongnu in the north, and established Yuzhong Commandery, using the Yellow River and mountains for defense. All of this is recorded in the 28th section of "The Biography of Meng Tian."
Next, we have the story of Zhang Er and Chen Yu, who secured Changshan Pass, expanded the territory of the Henan area, weakened the power of Chu, and bolstered the Han King's prestige nationwide. The 29th section of "The Biography of Zhang Er and Chen Yu" details these events.
Then there are Wei Bao and Peng Yue, who raised armies in Xihe and Shangdang and together attacked Pengcheng; Peng Yue also constantly raided Liang to deplete Xiang Yu's forces. The 30th section of "The Biography of Wei Bao and Peng Yue" covers this.
Initially, Ying Bu was the King of Huainan, but later he betrayed the Chu state and surrendered to the Han dynasty, allowing the Han to gain the Grand Marshal Ying Bu and ultimately defeat Xiang Yu at Gaixia. The 31st section of "The Biography of Ying Bu" provides a detailed description of this.
The Chu army approached Chang'an, the Han capital, but Han Xin conquered Wei and Zhao in the north, stabilized Yan and Qi, leaving the Han in control of two-thirds of the country and eventually defeating Xiang Yu. All of this is covered in the 32nd section of "The Marquis of Huaiyin."
The Chu and Han armies faced off between Gong County and Luoyang, with Han Xin responsible for filling in the roads of Yingchuan and Lu Wan cutting off Xiang Yu's food supply. The 33rd section of "The Biography of Han Xin and Lu Wan" records these battles.
Lots of lords deserted Xiang Yu, and only Qi and Xiang Yu's general Cheng Yang fought against the Han army together, giving the Han army the opening they needed to take Pengcheng. The 34th section of "The Biography of Tian Dan" records this history.
In sieges and battles, Fan Kui and Xiahou Ying both made significant contributions. They not only fought bravely on the front lines but also helped Liu Bang resolve crises multiple times. Their heroic deeds are recounted in chapter 35 of "Biographies of Fan Kui and Xiahou Ying."
The Han Dynasty had just been established, and various systems were not yet perfect. Zhang Cang was in charge of finance, rectifying the system of weights and measures, and establishing laws and calendars. The 36th chapter of "Biography of Prime Minister Zhang" records his contributions.
Li Shiqi and Lu Jia were skilled at cultivating relationships with and pacifying the vassal states, bringing them into the Han Dynasty's sphere of influence. The 37th chapter of "Biography of Li Sheng and Lu Jia" details their diplomatic achievements.
For a detailed understanding of the Qin-Chu War, one can refer to the biographies of Zhou Bo and Guan Ying. They followed Liu Bang, participating in the wars to subdue the rebellious states. The 38th chapter of "Biography of Fu Jin and Kua Cheng" contains some records of this.
Liu Jing and Shusun Tong suggested relocating powerful tribes to the Guanzhong region and negotiating with the Xiongnu; they also established rules and regulations for court etiquette and ancestral sacrifices. The 39th chapter of "Biography of Liu Jing and Shusun Tong" describes these events.
Ji Bu and Luan Bu both experienced a transformation from toughness to compliance, eventually becoming court officials; Luan Bu was particularly loyal and unwavering, unafraid of power until death. The 40th chapter of "Biography of Ji Bu and Luan Bu" narrates their stories.
Yuan Ang and Chao Cuo dared to speak frankly and offer advice, regardless of personal safety, providing invaluable counsel for the country and leaving behind enduring achievements. The 41st chapter of "Biography of Yuan Ang and Chao Cuo" records their deeds.
As for Zhang Shu, he was a really good guy—honest, filial, not much of a talker, but quick and efficient, always giving his all. That's what the 43rd chapter of "Biography of Zhang Shu of Wanshi" says.
Tian Shu, a man of integrity and loyalty, inspires talented individuals through his righteous actions. Despite his significant responsibilities and power, he never abuses his authority, as detailed in Chapter 44 of "Biography of Uncle Tian."
Bian Que, a legendary figure in the medical field, established treatment methods that later generations of doctors followed. Few have been able to surpass him, though Cang Gong's medical skills are considered close to Bian Que's. This is recounted in Chapter 45 of "Biography of Bian Que and Cang Gong."
Wu Wang Bi, during the early years of the Han Dynasty, governed the Jianghuai region (in modern-day Anhui and Jiangsu provinces) and launched a rebellion. This is discussed in Chapter 46 of "Biography of Wu Wang Bi."
During the rebellion in the Wu Chu region, Generals Wei Qi and Wu An were popular with the people. Talented individuals were eager to follow them, and they led the army to resist the rebels, fighting all the way to Xingyang. This is recorded in Chapter 47 of "Biography of Wei Qi and Wu An."
Han Changru, a man of great wisdom and adaptability, effectively handled various situations of his time. He was generous and skilled at employing people, as evaluated in Chapter 48 of "Biography of Han Changru."
General Li was a brave and effective commander, caring for his troops and issuing clear, concise orders, earning their deep loyalty. His deeds are detailed in Chapter 49 of "Biography of General Li."
Since the Xia, Shang, and Zhou dynasties, the Xiongnu have been a perpetual threat to China. To understand the strength of the Xiongnu, one must be prepared and ready to march against them at any time, as stated in Chapter 50 of "Biography of the Xiongnu."
General Wei constructed fortifications on the northern border, expanded the Henan region, broke through the Qilian Mountains, opened up the road to the Western Regions, and completely crushed the northern Xiongnu. His achievements are recorded in Chapter 51 of "Biography of General Wei and his Cavalry."
Many ministers and members of the royal family lived lives of luxury, while only the Pingjin Marquis lived frugally and unostentatiously, setting an example for all officials. You can read about this in chapter 52 of "Biographies of the Pingjin Marquis."
After the Han Dynasty pacified the Central Plains, Zhao Tuo gathered forces from the southern regions such as the Yang and Yue regions to defend the southern border and offer tribute to the court. Chapter 53 of "Biographies of Nanyue" details this.
During the rebellion of Wu, the people of Oudi (a region in southern China) killed King Bi of Wu, then defended Fengyu (a city in the region) and continued to be subjects of the Han Dynasty. Chapter 54 of "Biographies of Dongyue" covers this.
Yan Dan recruited refugees in the Liaodong area, gathered forces to defend the eastern coastal border, and became a vassal of the Han Dynasty. Chapter 55 of "Biographies of Joseon" details this.
Tang Meng was sent to the southwestern Yi, and the rulers of Night Lang (or Yelang), Qiongdu, and Zedou all requested to become subjects of the Han Dynasty. Chapter 56 of "Biographies of the Southwest Yi" covers this.
The "Zixu Fu" written by Sima Xiangru is lavishly written and ornate, but the intention of the article is to advise and advocate for laissez-faire governance. Chapter 57 of "Biographies of Sima Xiangru" discusses this.
During the rebellion of King Qing Bu, the Han Dynasty sent the King of Huainan to suppress the rebellion, pacifying the region south of the Yangtze and calming the people of Chu. Chapter 58 of "Biographies of Huainan and Hengshan" details this.
Those officials who are dedicated to the people and acted according to the law never boast about their achievements and abilities. The common people have nothing to criticize about them. Chapter 59 is my "Biographies of Xunli."
Next, I wrote the 60th chapter of "Biographies of Jizheng." Those important officials standing in the court, the ministers dare not engage in idle chatter in front of them. Ji An is such a person, proud and fond of recommending talents, praised by everyone as a senior, a true elder statesman.
Let's talk about "Biographies of Confucian Scholars" Chapter 61. Since the death of Confucius, no one in the capital paid much attention to school education for a long time, except during the Jianyuan and Yuanshou periods, when a literary revival occurred and the writing was exquisite.
Next is "Biographies of Harsh Officials" Chapter 62. The common people like to exploit loopholes in the law; good people cannot influence them, and only strict measures can control them.
"Biographies of the Western Regions" Chapter 63 talks about the barbarians from the remote areas of the Western Regions looking towards the Central Plains after the Han Dynasty established diplomatic relations with them.
"Biographies of the Gallant Knights" Chapter 64 is about those knights-errant who help others in danger and assist those in need; this is the manifestation of benevolence and righteousness. They keep their promises and never go back on their word; this is about trustworthiness.
"Biographies of the Sycophants" Chapter 65 talks about those who brown-nose the emperor. They observe and please the emperor to gain his favor; it's not just about flattery—they each have their own skills.
"Biographies of the Witty" Chapter 66 is about those who don't go along with the crowd and don't seek fame or profit. They avoid compromising with the world, so no one harms them; this is the result of following the right path.
Next is "Biographies of the Soothsayers" Chapter 67, where Qi, Chu, Qin, and Zhao each had their own divination methods. I want to see the general content of these divination methods.
"Biographies of Tortoise Shell Divination" Chapter 68 describes the ancient methods of divination. The three kings used different methods of tortoise shell divination, and the methods used by the barbarians were also different, but they all used these methods to judge good and bad fortune. I took a quick look at the main points of these methods.
Lastly, "Biographies of Businessmen" Chapter 69 talks about the commoners who stayed out of politics and did not disrupt social order. They work diligently and accumulate wealth; these are all wisdom worth learning.
Our family, descended from the Five Emperors, has inherited a family tradition broken for three generations. The Zhou Dynasty declined, and the Qin Dynasty abolished the ancient written language, burning poetry and classics, which scattered the precious texts (ancient imperial archives) like Ming Tang, Stone Chamber, Golden Coffer, and Jade Tablet in chaos. Later, when the Han Dynasty was established, Xiao He codified the laws, Han Xin the military code, Zhang Cang the regulations, and Shusun Tong the rites, which gradually revived literature and the circulation of poetry and books. From Cao Can's promotion of Gai Gong and the Huang-Lao philosophy to Jia Yi and Chao Cuo explaining the thoughts of Shen Shang, and Gongsun Hong rising to prominence through Confucianism, Sima Qian collected virtually all the surviving historical writings and allusions of the time. Both Sima Qian and his father continued this work. He said, "Oh! I remember my ancestors once managed this matter, from the time of Tang Yao Shun to the Zhou Dynasty, they all held this official position, so the Sima family has been in charge of astronomy and calendar generation after generation. As for me, what a responsibility it was!"
He collected lost bits of history, starting from the rise of the dynasty, tracing events from their origins, observing their rise and fall, making educated guesses about the Xia, Shang, and Zhou dynasties, recording the Qin and Han dynasties, from the Yellow Emperor to the present, writing twelve chapters. Due to different eras and unclear time gaps, he also wrote ten tables. He examined the ups and downs of rituals and music, changes in the calendar, military power, mountains and rivers, ghosts and gods, and the relationship between heaven and man, inheriting the shortcomings of his predecessors and connecting changes, writing eight books. He wrote thirty family histories, likening loyal ministers to the spokes of a wheel, constantly serving the emperor. He profiled seventy exemplary figures who served their country with distinction. The resulting work, *Records of the Grand Historian*, comprised 130 chapters and 52,650 characters. The brief preface aims to fill in gaps and present a coherent view. It synthesizes the Six Classics and diverse interpretations, clarifying conflicting accounts. He deposited the original in a mountain retreat and kept copies in the capital for future scholars to discover.
Sima Qian concludes: "From the Yellow Emperor to the Tai Chu era, I have compiled 130 chapters."
